This is why such a soul experiences excessive sadness and despair soon as signs of its own lack of integrity show up, with the consequence that it immediately feels unacceptable to God.  That’s why a sick soul is always hiding the truth from itself, the mechanism for which is endless self-justification. And why the correction of such a soul is always taken as rejection.
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On Helping Souls That Are Being Tried
Do not lose your serenity on account of those who are being tried.  Pray for them; offer the sufferings of My Passion and some acts of self-denial, some self-imposed sufferings for them.”
Jesus to Sister Mary of the Holy Trinity
 
When souls are being tried, what they need from you is deeper love of Me—so that, through you, I may give them the grace they need.  So you see, you need your serenity even more at such times.  Do not try to buy peace for souls by losing your own!  Offer up your act of self-denial at such times, so that the soul who is suffering may get the grace to accept in joy what she cannot change—through your free offering of love.  You will see more and more how you are all instruments in the communication of My Love, for one another as for yourselves.  The more you will understand that, the more you will love one another.
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On Feeling Unloved
Only the realization that I love you now, I, Jesus, who know all your misery, all your sins, the failure of your whole life, only the knowledge that I Who know how underserving you are of anyone‘s love, yet love you nevertheless with the Love of God Himself, can take away the pain and anxiety of feeling unloved by so many persons, and not undeservedly.
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 The Age of St. Bernard’s is not like Ours.
St. Bernard, commenting on the Canticle (Song of Songs)

"Or perhaps, drawn away and seduced by his own concupiscence, he is still being dangerously tempted. Such a soul as this does not need a Bridegroom but a Physician, and for this reason receives, not kisses or caresses, surely, but only remedies for wounds in oil and ointments."

Yes, Bernard, in your time this was true — for the time had not yet come to force men willy-nilly from the highways and byways to the wedding feast. Men were still strong and able to overcome concupiscence with a help of the Physician less than the Kiss of His Mouth, less than the embrace of His intimacy. But now we are as children, impatient as we are weak, and needing, therefore, to be fondled and kissed by the Mother and her spouse, by Mary and Jesus.  0 Bernard, those of your age, who could help yourselves, needed the Physician only to supply the ointments of which you speak. But we need the Kiss of this Bridegroom who condescends to the weakness of little ones, like this little one who is too weak to help himself and therefore cries out:
"Let him kiss me with the kiss of his mouth, for thy breasts are better than wine.  For my justification now is not that I am healed by the ointments of the Physician, but that I am in the arms of His Mother, that it is her purity that makes me worthy of His embrace, not my virtue."
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If Something Is Painful
It seems I always assume that if something is painful, it is evil and to be avoided. Then, when I am suffering, I begin to think, and I do not rest until I have discovered some truth which I hope will remove the pain. But I do not think I do this only because I want to avoid suffering: it is rather that I look upon suffering as a sign that I am wrong somehow, that God is displeased with me, and therefore something in me must be changed.
    

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Posting 27
Martha, Mary and Lazarus:  A Hidden Lesson   

There is a very great and hidden lesson for us in the conversation between Jesus and Martha at the time of Lazarus's death. Jesus intends to perform the miracle of bringing Lazarus back to life. He says to Martha "Thy brother shall rise."   Martha interprets that as meaning that he will rise on the day of the resurrection. Then Jesus tries to correct that interpretation of His present purpose, saying "I am the Resurrection and the Life.."  Martha interprets this to mean that Jesus is the principle of that final resurrection: "Yes, Lord, I believe that thou art the Christ, the Son of God, who has come into the world."
 
 The irony of this conversation is that Jesus has come to raise the dead, not only in the future, but now — which is just what Martha would want. Yet she cannot understand Jesus as He invites her to believe this.
"And when she had said this, she went away and quietly called Mary, her sister, saying, ‘The Master is here and calls thee.'"
 
Now there is something mysterious and wonderful in all this. We notice that Jesus, evidently, had been seeking something from Martha, a disposition of faith presumably, which she had not been able to satisfy. Then she leaves and we are told that she leaves to call Mary. And at once we think of that other Mary, the Mediatrix of all grace — and we expect that in what is to happen it is She who is figured by Mary the sister of Martha and Lazarus who will have the important role.  For names are no accident in Sacred Scripture.
 
And then we read on, expecting in a way that what Jesus was wanting and what Martha could not satisfy, He will now get from Mary. "And when she had said this (that Jesus was the Son of the living God who had come in the world), she went away and quietly called Mary, her sister."
 
Reading on in the expectation that Mary will provide what Martha had failed to provide, we are especially struck by the fact that Mary says exactly the same words to Jesus that Martha had: “Lord, if thou hadst been here, my brother would not have died." But then we notice a great difference, not in what is said, but in what is omitted. For where Martha had added "But even now I know that whatever thou shalt ask of God, God will give it to thee,"  Mary adds nothing: She only weeps. (We also notice, St. Thomas observes, that Mary, as soon as she sees Jesus, kneels — which we do not read of Martha.)
 
Now surely there must be an important lesson for us in this sharp difference. Let us see if we can find it. In the words that Martha added I see two things. First a kind of hint, urging Jesus to perform the miracle that would bring her brother back to life. Second the sign of an evident distinction in her mind between Jesus and God. Yes, "Jesus is the Son of the living God,” but is He God?  Martha says “Whatever thou shalt ask of God, God will give it to thee.‘" Evidently Martha did not believe that Jesus was Himself God. He is the Son of God, a man who prays to His Father and performs miracles in His Name — but is He God? This is confirmed when Jesus says to Martha: "I am the
Resurrection and the Life!" This is something that  only God Himself could say. But what is Martha’s answer? "I believe that thou art the Christ, the Son of God who hast come into the world.”
 
As we may interpret this now, Martha believes that Jesus is the Son of God, but not Himself God. And it was for this faith in Him and in His Power as God, that Jesus was waiting before he performed this miracle. Then we see that Mary does not say this. She only weeps. Mary, in the likeness of that other Mary, does not urge Jesus to do anything. As that other Mary had said, only, "They have no wine," this Mary says only "My brother would not have died." Martha had said that too, in believing that Jesus could have prevented it before, and that He could restore her brother even now, by a miracle, through the power of His Father, not by His own Power. Mary does not suggest a miracle — she does nothing to urge or persuade Jesus — because she knows He is God and she wants only what He wants, knowing that He knows what she would want of herself. And because she knows He is God, she does not think of Him performing a miracle by any power other than His own.
 
And this explains what we have already noticed, that Mary knelt as soon as she saw Jesus — which is not said of Martha, Mary, knowing that Jesus is God, neither urges Him to do
anything.. She only weeps. Her will was His Will. And therefore it was infallible as the will of that other Mary — with whose will we know that this Mary's will was united, even in the sign of one and the same name.
And what is the immediate occasion preceding the miracle? "When, therefore, Jesus saw
her weeping .... he groaned in Spirit and was troubled and said: ‘Where have you laid him?'“ Now the miracle would be performed because the necessary disposition of faith was forthcoming.
 
Now this death of Lazarus signifies mystically the death of sin. What, then is the great lesson to be learned here if it is not that our hope in the resurrection must not be limited to a hope in the final resurrection, but that Jesus wants us to trust in His Divinity and to weep for our sins in Mary, and then He will call us forth from the tomb of our corruption, not in the future, but —  O adorable Mystery of Your Merciful Love, 0 my Jesus! — now, this very moment, so that my soul may never be separated from you any
more. "I am the Resurrection and the Life: He who
believes in me, even if he die, shall live: And
whoever lives and believes in me shall never die."
 
Alas! How many of us are convinced that, much as we would want to be loved by God, that it is impossible for Him to love us? How many of us think that the Power of God Himself is not sufficient, that God Himself cannot love us? And how few of us realize that the reason for this strange conviction is the vicious idea that we must, of ourselves, dispose ourselves to be loved by God, that God cannot love us so long as we have our present disposition. And since it is in fact impossible for us to change that disposition by ourselves, how many souls, spiritually crippled their whole lives because they would want to be loved by God yet feel that their own unworthiness makes it impossible, and thus do in fact prevent God from loving them — because as long as they think it is impossible, for all practical purposes it is impossible.
 
And it seems to me that the chief point of this story of Lazarus is to teach us how far we must go in trusting the power of Jesus‘ Love for us — as though He had asked:
How much can a dead body, stinking in the tomb, do to dispose itself to life? That is how hopeless you are in your sins. You are convinced that I cannot love you because you are not loving Me. But what you do not understand is that it is My Love which will bring you back to your supernatural life, just as it was My word which brought Lazarus back to his natural life. What you must understand is this, that you depend on Me, not only for the Love I give you, but for the disposition to receive My Love.  What you must understand is that I GIVE YOU EVERYTHING, ABSOLUTELY EVERYTHING!  YOU NEED ONLY TO COME TO ME, THAT IS ALL I ASK OF YOU, YOUR FAITH.  
Faith in My Merciful Love, a Love that is Merciful because it asks nothing except your willingness to receive It. Ponder this very much, My child, and you will see how little convinced you are of this great truth, and how very, very much depends on it.
 
Now you are beginning to understand the lesson I have been trying to teach you all your life. Now you are getting a little glimpse into what it means to believe in My Love for you. You can see, now, that you cannot truly believe in the Power of My Love until you are convinced that you are dead in yourself.  You cannot know peace in My Heart so long as you continue to seek peace in your own heart, to convince yourself of your own goodness.  Do you not see it now? All your life you have tried to get your peace by convincing yourself that I loved you because you were good. And not only were you living a lie — you were, so to speak, trying to get Me to cooperate with you in this lie. And all that time I was loving you in Myself, for what I had made you to be, not for what you were. All that time I knew that you truly did want Me to love you, and to love Me, but that you did not understand My Love — you could not understand that I wanted nothing from you, nothing that I had not Myself given you, you could not understand that I, God, could only love what had come from Me — as My Father loves Me because I came out of Him — that is why in loving Myself, I love the Father, and I love you because the Father has given you to Me: I cannot love Myself without loving you, because I can only love what the Father has given me, and He has given you to Me.
 
And notice too, that as Lazarus was dead, he could not cry out to Me himself. He could only wait. But as he waited, Mary, his sister, wept, because she loved him —  as My Mother, your Sister, weeps for you now. Such is the state of your soul now. Now you know your death. Now you know that there is nothing that you can do of yourself to please Me. And therefore your prayer now is your waiting on My Word, in the tomb of your corruption, waiting for your resurrection. Do you see? You cannot rise without Me now, and your knowledge of that truth glorifies the Father in Me and glorifies Me in the Father. But you cannot rise with Me until you have first died — and even after you have died you must wait until I call you. That is your prayer now, to wait, in your death, for the word of My Ressurection.
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0 Jesus, give me the purity to love You alone, only You, and at every moment! The Blood of supernatural life that flows from the Sacred Heart must flow through us who are the arteries. When we are filled with self, that Blood cannot flow. When we make an act of love, the saving Blood of Jesus flows into a soul to save it.
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It is love and love alone that prevents anything coming between you and Me. When you are not loving Me it is because you are permitting something to come between us, and since you do want to love Me with all your heart, what could that be but some anxiety, some preoccupation with this or that fault, or the lack of some virtue which you are led to believe can keep you from Me?
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The only thing that can ever change is the creature — and so if your happiness depends on what can change, it does not depend on Me who am Unchangeable. Besides the one thing that you need now is the thing that you have — that is why you have it. What has to change is your understanding of things, not the things. You have to understand that Divine Providence is Love, the Love of you — if only you will accept it.
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(excerpt # 5 from the book of eccles. approved locutions by Our Lord to a contemplative French
nun)
   

Holy Spirit, Comforter Most Excellent    

At this moment in the poor world, the most terrible devastations are spreading through the hate-filled machinations of the evil spirit, the spirit of darkness.
But my Savior’s Heart that wants so desperately to save all souls from these things, burns more than ever to bring souls redemptive comfort through a new descent, a new outpouring of my Spirit of Love, the Spirit of Holiness.  Consolator Optime.  Oh, yes, Comforter most excellent, surpassing all needs and desires with its gifts.
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